On November 12th and 13th, 2005
during a two-day international symposium at Rice Universityin
Houston, Texas, I personally witnessed a Turkish Muslim intellectual’s
contributions to the welfare of humanity being appreciated at the helm of an
academic attention, and through debates of global scale. The symposium was
attended by numerous scholars from around the world, from the United States and
also from Turkey. Exhaustive scientific papers were presented by the prominent
scholars of Islam—and several from prestigious American universities. The
symposium1
was entitled “Islam in the contemporary World: Fethullah Gülen Movement in
Thought and Practice”. It was sponsored by the Boniuk Center for the Study and
Advancement of Religious Tolerance at Rice University, the A. D. Bruce Religious
Center University of Houston and the Institute of Interfaith Dialogue, Texas.
The conference focused on the activities of Fethullah Gülen and his
contributions to interfaith dialogue, tolerance, and education. It explored the
appeal, meaning, and impact of Gülen and his movement on Turkish, regional, and
increasingly the global societies.

Fethullah
Gülen, who is presently living in the U.S., could not attend the conference due
to health reasons and sent his congratulatory message in which he thanked the
organizations for participating in the symposium and wished them success. He
clarified that he was not after the claim of being a great contributor to the
movement of volunteers working for peace in the world. Fethullah Gülen extended
his appreciation for being included as a bona-fide gesture and friendly
reception in the movement. The renowned scholar further expressed his hope for
reaching out to each other to constitute “peace isles” for the future and for
the construction of a happier world. He also asserted his hope to reach a
horizon of reconciliation among civilizations and alliance of cultures.

Professor Dale
Eickelman from Dartmouth College chaired the opening session on “Dialogue and
Gülen Movement” Saturday November the 12th. Pim Valkenberg,2
from Radbourg University in the Netherlands, presented a paper on Gülen’s
contributions to the Muslim-Christian dialogue in the context of Abrahamic
Cooperation by applications of love, compassion, tolerance and forgiveness as
fundamental universal values that are to be consistently promoted in all
interfaith dialogues.

From the
Millsap’s College, Loye Ashton3
focused on the topic “Defending religious diversity and tolerance in America
today: Lessons from Fethullah Gülen”. In this paper the scholar talked about the
goals of interfaith dialogue being two-fold with respect to education and
removing ignorance. Firstly we must learn about the beliefs and spiritual
identity of others, and secondly, this information helps us to learn more about
our own beliefs and spiritual identity. Gülen has highlighted some of the ways
in which he reasons how Islamic faith and religions in general can work to value
and promote these goals. The work of Gülen demonstrates the rare combination of
deep spiritual piety and generous compassion with an astute and commanding
intellect. From Gülen’s work, the Christian scholar takes away again and again
and rediscovers in his own faith, the real purpose of his religious quest and
finds the heart of reality and learns to live in the presence of the creator.

From Central
Oklahoma University, Darian De Bolt4
presented a paper on “Tolerance and Dialogue: Gülen’s thought in the light of
Greek Thought and Jürgen Habermas”. Here Gülen finds a link between tolerance
and dialogue in our shared humanity. He writes, “remaining respectful to others’
thoughts and feelings because they are human, we must accept all people in their
own special circumstances and with their thoughts”. The notions that Gülen
developed of both tolerance and dialogue fit well within the traditions of
ancient Greek thought as well as more recent developments in the application of
speech act theory and the conception of communication rationality. Gülen’s unity
of these two notions has applications on a global scale.

In a joint
paper with Madeline Maxwell, from University of Texas, Dr. Yetkin Yildirim5
talked about “Tolerance and Dialogue in Gülen’s Writings” and concluded that
tolerance affirmatively included embracing the other in “let’s get to know each
others’ sense”. This sense is linked to increasing diversity. Diversity is often
linked to cultural relativity. Cultural relativity often reflects the assumption
that one group should not be allowed to dominate or eliminate another and that
shared values of peace and equality are higher values. Disagreement with making
justice and equal treatment for all humans (the highest values) is seen as
resistance to modernism, and dialogue is frequently proposed as a tool for
increasing tolerance, and tolerance is the stated goal of efforts to address
conflicts between races, nations, religious groups around the world today.

During the second session,
education was given emphasis and Bekim Agai,6
from Bonn University Germany, talked about the organizational strategies of the
Gülen Movement. His paper revealed that the success of Gülen movement in the
field of education has had multiple dimensions. His movement as seen today has a
history rooted in Turkish Republic. Its organizational structures and contents
developed in close relationship with the political history of Turkey and were
shaped by the events in world history after 1990. Gülen has managed to lead the
movement into the modern world but within an Islamic framework that has a
discursive and organizational side. He has been able to guide the much closed
movement to new horizons, opening it and initiating new forms of Islamic
engagement. The reason for the success of Gülen’s ideas is the combination of
conventional and conservative reasoning couched in new methods of implementation
that allow them to reach new target groups and justify the activities of
movement. His concept of tajdid by conduct/example made it possible; and
the movement maintained its structure and discourse at the core of the network
while it expanded at the borders to become a worldwide movement.

“Education
Philosophy of Fethullah Gülen” was the subject of scholar Ruth Woodhall’s7
speech. Gülen has continually insisted that learning is an obligation on all
humans and has taught this to those around him and to the wider society in both
word and deed; that is indirectly by his example as one who studies ceaselessly
and directly in his words: The main duty and purpose of human life is to seek
understanding. The effort of doing so, known as education, is a perfecting
process through which we earn in the spiritual, intellectual, and physical
dimensions of our being--the rank appointed for us as the perfect pattern of
creation (ashrafu’lmakhlukat). By fulfilling it, we attain the
rank of true humanity and become a beneficial element of society. Gülen gives
special emphasis to good deeds carried out collectively, and those who cooperate
in worthy projects, or join together to discuss past experiences and future
plans related to such activity, render a special service as an army of God.

Education thus becomes an
obligation of the community and a collective activity. The purpose of education
and associated work is primarily to fulfil the individual’s and community’s duty
of submission to the will of God and service to others; but like all such duties
conscientiously performed have secondary beneficial effects on the individual
and on the community in the world. Education is vital for both societies and
individuals according to Gülen.

A nation’s future depends on
its youth. Any people who want to secure their future should apply as much
energy to raising their children as they devote to other issues. A nation that
fails its youth, abandons them to alien and harmful influences, jeopardizes
their identity and is subject to cultural and political weaknesses. Gülen’s
philosophy of education is not a social and political activity which can be
divorced from the rest of Gülen’s faith/philosophy, but a firmly integrated and
well developed component of his world-view.

From the University of Notre
Dame, Asma Afsaruddin8
compared classical approaches in the philosophy of education in Islam and the
approach of Fethullah Gülen. Charles Nelson9
discussed Gülen’s “Vision of Transcendent Education” saying that we need to look
as to why so many people could be inspired by Gülen to spend their money and to
establish schools of excellence. The presenter believes that all this is due to
the unique confluence of time, place, and context. And for the most part it is
due to Gülen himself. His moral example and his teachings inspire others to take
action, to sacrifice, and to serve humanity rather than themselves. The writer
quotes Kevin Ryan, founder and director of the Centre for the advancement of
ethics and character at Boston University: “While I’m not suggesting that
teachers be saints, they should take their moral lives seriously by modelling
upright behaviour.” Gülen goes even further than that in his sayings about
sacrifice: “People of service prefer the sacred cause over all worldly and
animal desires; being stead-fast in truth, once it has been discovered, to the
degree that you sacrifice all mundane attachments for its sake; enduring all
hardships so that future generations will be happier; seeking happiness, not in
material or even spiritual pleasures, but in the happiness and wellbeing of
others; never seeking to obtain any personal advantage or position; and
preferring oneself to others in taking on work but preferring others to oneself
in receiving wages – these are the essentials of this sacred way of serving the
truth.”

Gülen educators have perfected
their own character and love their students and transform their students into
living lives worth living. These educators have learned from the character
education movement. They practice the most important role of being examplers of
love and knowledge. They further the reach of their modelling by guiding their
students explicitly in taking action and sacrificial love that we may raise a
golden generation in the world.

The third session focused on
“Public Domain and Globalization”. Serif Ali Tekalan, from Istanbul Fatih
University, presented a paper, “The Movement of Hearts”. The IID President,
Mohammed Cetin10,
described public and social attitudes against the Gülen Movement in Turkey. His
presentation paid particular attention to ongoing shifts in understanding the
nature of Turkish public sphere and civil society. The goal of his analysis was
to examine how innovation and reform are introduced in the Turkish public sphere
and the growing capacity of Turkish civil society to accept the change. This
approach highlighted the importance of an open civil society and public spaces
that provide an arena for peaceful political and religious encounters in Turkey.
It was also intended to facilitate an understanding of the creation of
consensus, providing people with new insights towards their capacity for
peaceful action.

Anthropologist Maria Curtis11
concentrated on the “Woman Face of the Medallion” and the movement. Paul Weller12
of Derby University in the UK compared Gülen to Arnold Toynbee while discussing
religions, globalization and dialogue in the 21st century.

During the
first session of the last day titled, “Social Context of Sufism,” Zaman daily
columnist Ali Bulac13
termed Gülen as a “civilian reformist” (islahati) and a “harmonizing
leader” adapting a civilian Islamic approach. “Today in Turkey, it is impossible
to conduct sociological issues without touching upon Gülen’s mission,” Bulac
claimed, “Perhaps the best contribution of Turkey to the global advancement is
the schools of excellence and educational activities inspired by Fethullah
Gülen.” Ali Bulac’s focus in his presentation was on our history of
modernization being a history of tension between Islamic civil society that
would like to have a voice in civil arena, and the statutory society that would
like to transform the rest of the society in an authoritarian manner. The
relationship between the state and Islam, the distinction between the secular
and sacred, the modern and conservative are expressions of this tension. Gülen’s
approach to issues such as state, politics and the governance is opening a door
to dialogue between civil Islam and the statutory society. The tension is not
between modernization and Islam but rather between Islam and secularism, and the
fact that most authoritarian regimes in the Muslim world have been suspicious of
democracy, participation of individuals and civil initiatives and the progress
within the civil society. There is indeed a necessity to form bridges between
the civil Islam and the statutory society supported by the states.

Karen Fontenot14
from Louisiana Southern University said the Turkish Sufism Gülen represents is a
“type of Islam” that could be adapted anywhere in the world. The historical
contributions made by Turkey for Islam to become a “universal religion” were
also voiced by Fontenot. Heon Kim, from Temple University, pursuing his
doctorate degree on the Gülen Movement described Gülen’s line as “Sufism without
Sect (tariqah).”

At the “Islam
and Democracy” session, Alp Aslandogan,15
from the University of Texas, talked about Gülen’s ideas on improving democracy
in a way to satisfy one’s spiritual needs. This reminded me of Dr. Muhammad
Iqbal’s proposal of spiritual democracy to the ummah in the
“Reconstruction of Religious Thought in Islam”16.
We find that many Islamic scholars have accepted the
idea of democracy in Islam though under certain conditions that will be
compatible with Islamic thought. Iqbal (d. 1938) was not happy with the
importable democratic system because of its extreme secular stance but he
suggested in his writings that there was no alternative to democracy. In his 6th
lecture on “Reconstruction of Religious Thought in Islam”, Iqbal stated that a
Muslim state is to be established on the principles of freedom, equality, and
the absolute principles of stability. Therefore, the principles of democratic
rules are not only similar to the fundamental aspects of Islam but also the
executing powers will be enhanced in the Muslim world by democratic principles.

Iqbal observed
that should the foundation of democracy rest upon spiritual and moral values, it
would be the best political system for the world. He wrote in the “The New Era”
July 28th, 1917 issue: “democracy was born in Europe from economic renaissance
that took place in most of its societies. But Islamic democracy is not developed
from the idea of economic advancement alone, it is also a spiritual principle
that comes from the fact that everybody is a source of power whose
potentialities can be developed through virtue and character”. That means,
according to Iqbal, Islam prescribes democracy under the will of people guided
by the will of the creator. Gülen’s ideas on democracy are very similar to
Iqbal’s.

Janse Schlubach17
of Central Oklahoma University shed light on the similarities between Imam
Ghazali and Gülen in regard to tolerance. Greg Barton,18
from Deakin University, talked about Gülen’s social conservatism and profound
spirituality as a civic movement, and not a “tariqah” or a religious
sect; Barton also noted similar progressive Islamic social movements that
existed in Indonesia as well. Also, Ian Williams, from Central England
University, said the Gülen Movement was not an organization that can be defined
in terms of a sect, pressure group or a grouping of hierarchy but it has traces
of a social movement. Moderator Bekim Agai questioned how Islam and Democracy
could be brought together in certain Muslim countries as he pointed out that the
Gülen Movement became successful in the secular Central Asia but has not entered
the non-secular Arab world as yet.

Marcia
Hermansen,19
from Loyola University in Chicago, at the session on “Media, Dialogue and
Community” placed the concepts of “community” in this movement under microscope.
The Movement, which had begun as a small circle around Gülen in Izmir Turkey,
appeared as a service to mankind in the fields of education, religious, and
inter-cultural dialogue in particular being the basic focal point from the
1990s. Today, hundreds of schools have been opened by this group, said
Hermansen, spread throughout the world in 91 countries and their dialogue
activities are expanding in a way to include America’s largest cities.

Mustafa
Gokcek,20
from the University of Wisconsin, emphasized that the basis of Gülen’s Sufism
understanding lies in the “Qur’an and Sunnah”. Emphasis on the action is the
greatest contribution of Gülen to Sufi literature according to Gokcek, who also
said Gülen approaches many issues criticized by Orthodox Muslims with tolerance.
Doctor of Theology Adnan Aslan on the other hand said Gülen has prepared a
ground for a “new theological language” in line with modern conditions needed by
today’s global society.

An academic
assessment of this two-day symposium came from Professor Dale Eickelman. He
pointed out that those who defend that religion has no role to play in modern
society are mistaken; on the contrary, “religion plays a very strong and
constructive role in society, the solidarity movement in Poland, the Christian
movements in Latin America, and the Gülen movement are perfect examples”, the
professor said. There are many and profound subjects regarding the Gülen
Movement that require further research.

At a closing dinner, Jill
Carroll of Boniuk Center at Rice University, spoke about the success of the
symposium and reiterated her warm welcome for such organizations. Individuals,
who most likely would not have received an education if not for the Gülen
Movement, today hold responsible positions in society and that is no small thing
to achieve; “it is incredible”, Carroll said.

Over the past 35 years since I
have lived in the US, I never imagined that I would ever be participating in a
conference entitled “Islam in the Contemporary World: The Fethullah Gülen
Movement in Thought and Practice,” and listen to papers with highest scientific
content presented by the distinguished American and European scholars at Rice
University, Texas -- one of the most prestigious educational institutions in the
US. The topics of the papers were indeed intellectually stimulating. However,
this is not the first symposium on Gülen’s thought and movement. There have been
many international conferences on Gülen’s movement in the US in the recent
years.There are indeed ongoing debates on Gülen’s works at the major
universities throughout the US, in interfaith dialogues around the world and
also at the Universities in Europe. For me this was the first symposium that I
personally attended and decided to share this commentary.

Islam had
achieved a Renaissance in its third and fourth centuries and, to a certain
extent, became a paradigm for the European Renaissance. We must sincerely
support a renaissance that would consist of the rediscovery of lost human values
and the rapprochement of humanity with universal human morals. We must support a
renaissance that allows the questioning of dictatorship and the end of
dictators, and working towards a democratic global civic society. A renaissance
that fosters great achievements in the fine arts and promotes a careful reading
of the book of the universe, which has been lost for a long time, and will be
greatly applauded. We must support a renaissance that promotes a longing for
research, a passion for knowledge, and the articulation of Islam in accordance
with the understanding of our century in a new style and new manner.

Turkey is a progressive country
today, and is progressing towards the European Union. Turkey has evolving
democracy, and is an increasingly confident and stable Muslim country. Over
decades of consistent attempts and by analyzing the world-view of Islam from a
civilizational perspective, the Turkish intellectuals have laid the foundations
for a renaissance of moderate islamically enlightened thought and practice in
Turkey. Civil Islam has been firmly reinstituted in Turkey by the Nursi-Gülen
movement.

Turkey can
help facilitate renaissance of the Islamic World. Nusrsi-Gülen movement I
discussed in a recent writing is a continuum of Iqbal’s thought in my opinion
and has evolved into a practical model over the decades. What I witnessed in
Houston and the wealth of information being accumulated from Nursi-Gülen
translated works, and ongoing debates in the Western and Muslim world are the
indications that Muslim renaissance may actually take place in the future.
Other groups in Indonesia, the USA (Progressive Muslims) and in the UK are also
working on this; and hopefully all this can contribute to Muslim
renaissance. Egypt’s Wassateyya or
mainstream movement with its emphasis on gradualism and absolutely peaceful
approach to civic transformation has similar goals. This school of thought and
practice in Egypt has also been called “civilizational Islam” or “centrist
intellectual school”.

We, in the
Muslim world, are in search of a reawakening of reason, as well as of heart,
spirit, and mind. Perhaps it may not yet be possible to predict a harvest from
our efforts and works in the near future. However, there will be an appropriate
time for this insha Allah in the future. We will wait and see, and dawn
will arrive out of the darkest night.

It was the
last wish of Iqbal who was fascinated with yoking of modern science and
philosophy to Islam, to create bridges of understanding at the social and
highest intellectual levels. He expressed this thought thus: